Yesaya 9:13
Konteks9:13 The people did not return to the one who struck them,
they did not seek reconciliation 1 with the Lord who commands armies.
Yesaya 64:7
Konteks64:7 No one invokes 2 your name,
or makes an effort 3 to take hold of you.
For you have rejected us 4
and handed us over to our own sins. 5
Daniel 9:13
Konteks9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify 6 the LORD our God by turning back from our sin and by seeking wisdom 7 from your reliable moral standards. 8
Hosea 7:7
Konteks7:7 All of them are blazing like an oven;
they devour their rulers.
All of their kings fall –
and none of them call on me!
Hosea 7:13-16
Konteks7:13 Woe to them! For they have fled from me!
Destruction to them! For they have rebelled against me!
I want to deliver 9 them,
but they have lied to me.
7:14 They do not pray to me, 10
but howl in distress on their beds;
They slash themselves 11 for grain and new wine,
but turn away from me.
7:15 Although I trained and strengthened them, 12
they plot evil against me!
they are like an unreliable bow.
Their leaders will fall by the sword
because their prayers to Baal 14 have made me angry.
So people will disdain them in the land of Egypt. 15
Amos 5:4-8
Konteks5:4 The Lord says this to the family 16 of Israel:
“Seek me 17 so you can live!
Do not visit Gilgal!
Do not journey down 19 to Beer Sheba!
For the people of Gilgal 20 will certainly be carried into exile; 21
and Bethel will become a place where disaster abounds.” 22
5:6 Seek the Lord so you can live!
Otherwise he will break out 23 like fire against Joseph’s 24 family; 25
the fire 26 will consume
and no one will be able to quench it and save Bethel. 27
5:7 The Israelites 28 turn justice into bitterness; 29
they throw what is fair and right 30 to the ground. 31
5:8 (But there is one who made the constellations Pleiades and Orion;
he can turn the darkness into morning
and daylight 32 into night.
He summons the water of the seas
and pours it out on the earth’s surface.
The Lord is his name!
[9:13] 1 tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.
[64:7] 2 tn Or “calls out in”; NASB, NIV, NRSV “calls on.”
[64:7] 3 tn Or “rouses himself”; NASB “arouses himself.”
[64:7] 4 tn Heb “for you have hidden your face from us.”
[64:7] 5 tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattÿmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattÿmogÿgenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattÿmaggÿnenu, “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן (miggen, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.
[9:13] 6 tn Heb “we have not pacified the face of.”
[9:13] 7 tn Or “by gaining insight.”
[9:13] 8 tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.
[7:13] 9 tn Heb “redeem” (so NAB, NASB, NIV, NRSV, NLT); NCV, TEV “save”; CEV “I would have rescued them.”
[7:14] 10 tn Heb “they do not cry out to me in their heart”; NLT “with sincere hearts.”
[7:14] 11 tc The MT reads יִתְגּוֹרָרוּ (yitgoraru) which is either (1) Hitpolel imperfect 3rd person masculine plural (“they assemble themselves”; so KJV, NASB) from I גּוּר (gur, “to sojourn”; BDB 157 s.v. I גּוּר) or (2) Hitpolel imperfect 3rd person masculine plural (“they excite themselves”) from II גּוּר (gur, “to stir up”; BDB 158 s.v. II גּוּר). However, the Hebrew lexicographers suggest that both of these options are unlikely. Several other Hebrew
[7:15] 12 tn Heb “their arms” (so NAB, NRSV).
[7:16] 13 tc The MT reads the enigmatic יָשׁוּבוּ לֹא עָל (yashuvu lo’ ’al) which is taken variously: “they turn, but not upward” (NASB); “they do not turn to the Most High” (NIV); “they return, but not to the most High” (KJV). The BHS editors suggest יָשׁוּבוּ לַבַּעַל (yashuvu labba’al, “they turn to Baal”; so RSV) or יָשׁוּבוּ לַבְּלִיַּעַל (yashuvu labbÿliyya’al, “they turn to Belial”) which is reflected by the LXX.
[7:16] 14 tn Heb “because their tongue.” The term “tongue” is used figuratively, as a metonymy of cause (tongue) for the effect (prayers to Baal).
[7:16] 15 tn Heb “this [will] be for scorn in the land of Egypt”; NIV “they will be ridiculed (NAB shall be mocked) in the land of Egypt.”
[5:4] 17 sn The following verses explain what it meant to seek the
[5:5] 18 sn Ironically, Israel was to seek after the Lord, but not at Bethel (the name Bethel means “the house of God” in Hebrew).
[5:5] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[5:5] sn To worship at Beer Sheba, northern worshipers had to journey down (i.e., cross the border) between Israel and Judah. Apparently, the popular religion of Israel for some included pilgrimage to holy sites in the South.
[5:5] 20 tn Heb “For Gilgal.” By metonymy the place name “Gilgal” is used instead of referring directly to the inhabitants. The words “the people of” are supplied in the translation for clarification.
[5:5] 21 tn In the Hebrew text the statement is emphasized by sound play. The name “Gilgal” sounds like the verb גָּלָה (galah, “to go into exile”), which occurs here in the infinitival + finite verb construction (גָּלֹה יִגְלֶה, galoh yigleh). The repetition of the “ג” (g) and “ל” (l) sounds draws attention to the announcement and suggests that Gilgal’s destiny is inherent in its very name.
[5:5] sn That the people of Gilgal would be taken into exile is ironic, for Gilgal was Israel’s first campsite when the people entered the land under Joshua and the city became a symbol of Israel’s possession of the promised land.
[5:5] 22 tn Heb “disaster,” or “nothing”; NIV “Bethel will be reduced to nothing.”
[5:5] sn Again there is irony. The name Bethel means “house of God” in Hebrew. How surprising and tragic that Bethel, the “house of God” where Jacob received the inheritance given to Abraham, would be overrun by disaster.
[5:6] 23 tn Heb “rush.” The verb depicts swift movement.
[5:6] 24 sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
[5:6] 26 tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.
[5:6] 27 tn Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”
[5:7] 28 tn Heb “Those who”; the referent (the Israelites) has been specified in the translation for clarity. In light of vv. 11-13, it is also possible that the words are directed at a more limited group within the nation – those with social and economic power.
[5:7] 29 tn There is an interesting wordplay here with the verb הָפַךְ (hafakh, “overturn, turn”). Israel “turns” justice into wormwood (cf. 6:12), while the Lord “turns” darkness into morning (v. 8; cf. 4:11; 8:10). Israel’s turning is for evil, whereas the Lord’s is to demonstrate his absolute power and sovereignty.
[5:7] 30 tn Heb “they throw righteousness.”
[5:7] 31 sn In v. 7 the prophet begins to describe the guilty Israelites, but then interrupts his word picture with a parenthetical, but powerful, description of the judge they must face (vv. 8-9). He resumes his description of the sinners in v. 10.
